In the sacred dialogue between the sage Vyasa and the wise Jaimini, the profound glories of Tulasī, the beloved of Viṣṇu, are revealed. Vyasa begins by explaining that whoever offers moonlight or shade to Tulasī, especially during the scorching heat of summer, is released from all sins. In the holy month of Vaiśākha, watering Tulasī with a continuous stream brings the perpetual merit of the grand Aśvamedha sacrifice. Even a small act of watering Tulasī grants the devotee a place in heaven, free from sin. If a noble soul waters Tulasī with milk, Lakṣmī herself becomes steadfast in their home, bringing prosperity and fortune. Vyasa further explains the merit of caring for Tulasī’s roots: whoever smears them with sacred cow dung and sweeps the ground attains immense reward. For every dust particle removed, the devotee enjoys bliss with Viṣṇu for thousands of aeons. Lighting a lamp at Tulasī’s base during twilight ensures the devotee’s journey to Viṣṇu’s abode, accompanied by countless generations. Those who protect Tulasī from cows, dogs, donkeys, humans, and children are themselves guarded by Keśava. Planting Tulasī with devotion guarantees supreme liberation after death—there is no doubt. Merely beholding Tulasī in the morning, with devotion, bestows the inexhaustible fruit of seeing Viṣṇu. Bowing reverently to Tulasī increases one’s lifespan, strength, fame, wealth, and progeny. Remembering Tulasī destroys all sins, and touching her dispels disease. Eating her auspicious leaves removes all sins within the body at that very moment. Wearing a garland made from Tulasī wood ensures the absence of sin in one’s body—this is a truth declared by Vyasa. Carrying water on the head in which Tulasī leaves have been dipped grants the merit of bathing in the sacred Gaṅgā. Worshipping Tulasī with dūrvā grass, unbroken flowers, and offerings yields the same fruit as worshipping Viṣṇu himself. Vyasa proclaims that whoever worships Tulasī with offerings, flowers, incense, and ghee lamps receives the highest rewards of dharma, wealth, desire, and immortality; such a person needs no other acts of worship at Viṣṇu’s feet. Wherever Tulasī, pleasing to Hari, is planted in a pure place and served by hosts of gods, Hari, the Lord of the three worlds and slayer of Mura, quickly bestows the supreme abode. Any sacrifice, vow, ancestor worship, worship of Acyuta, charity, or auspicious act performed on the pure ground of Tulasī becomes inexhaustible in merit. Vyasa warns that any righteous act performed without the dearest Tulasī of Nārāyaṇa is fruitless, and even Padma-eyed Devadeva is not pleased. During pilgrimages, seeing the auspicious and pure Tulasī with devotion grants all the fruits of pilgrimage by Hari’s grace. The Lord of the worlds, abandoning even fragrant flowers like mandāra, kunda, and lotus, accepts with delight the virtuous Tulasī, even if dry, for she is endowed with good qualities and destroys abundant sin. Those who, out of sinful intent, uproot Tulasī and throw her to the ground—she who is like the nectar-creeper and source of immortality—will have their prosperity taken away by Narahari, who is fond of Tulasī; this is the truth. Those who defile the ground of Tulasī with filth will quickly lose their accumulated wealth, as Hari removes the prosperity of those who gather sin in the abode of the gods. In worship of Nārāyaṇa, Vyasa declares, "I gather you, Tulasī—obeisance to you!" Even with flowers like pārijāta and fragrances, Keśava is worshipped, but without Tulasī, satisfaction is not attained and all action is fruitless. Therefore, he prays to Tulasī, asking her to be gracious and forgive any pain caused by plucking her leaves. With joined palms and recitation of mantras, a Vaiṣṇava gathers Tulasī leaves so gently that the branch does not tremble. If a branch breaks while gathering a leaf, pain arises in the heart of Viṣṇu, the Lord of Tulasī. Even an old leaf fallen from the tip of a branch is fit for worshipping Govinda, the slayer of Madhu and Kaitabha. Whoever worships the infallible Lord with tender Tulasī leaves quickly obtains whatever they desire in their heart. At this point, Jaimini asks Vyasa, “Is there any tree equal to Tulasī?” Vyasa replies, “Just as Tulasī is most dear to Viṣṇu, so too is the amalaki tree, which destroys all sins.” The deities who dwell near Tulasī also reside beneath the amalaki tree. All holy places, including the Gaṅgā, are present wherever the pure amalaki, most dear to Viṣṇu, stands. Whatever actions, auspicious or inauspicious, are performed beneath the amalaki tree become true and imperishable. Whoever worships Hari with fresh, pure amalaki leaves is freed from the net of sin and attains union with Hari. Vyasa concludes: wherever the amalaki and Tulasī goddess do not dwell, that place is impure and yields no fruit of action. In any ashram where the auspicious amalaki and Tulasī are absent, all actions performed there are certainly fruitless. Thus, through the words of Vyasa to Jaimini, the sacred virtues and supreme importance of Tulasī and amalaki are glorified, showing how their presence and worship bring blessings, liberation, and fulfilment of all desires.